1 Reading Trauma in History through Post-Conflict Narrative: Thakuri’s “The Descending Mountain” Badri Prasad Pokharel, PhD* Abstract Maya Thakuri’s “The Descending Mountain,” is a testimony of an event that might have happened during the People’s War instigated by the Maoists towards the end of the 20th century. It has unfolded the truth hidden behind the curtain, that is, how Nepal’s geopolitical development in the post-democratic movement has made one mass depart towards the forest and raise the voice against those who were still marginalized in the name of caste, gender and ethnicity; which ultimately caused the death of more than fifteen thousand Nepali citizen and hundreds of thousands other displaced from their own homes. The theme of this article is to show a bitter truth that happened in history - the compulsion of perpetrators and victims to sabotage physically and to mourn in trauma. It is to bring the fact of Nepal’s hinterlands’ people’s history of traumatic life – how much traumatic their life was, as well as the reluctance of the civil society to such grave tale. The end of the twentieth century and the beginning of the new era, in political development to grab the power from the elite group have been remarkable to heed for the historians and academicians to knit the very emotional facts in the form of narratives, which is called here post-conflict narrative. Mrs. Thakuri, to some extent, is successful to weave a plot of a mother and her daughter on the background of the People’s War – a historical turning point in the history of Nepal and narrativize the painful traumatic story to the readers. Keywords: History, People’s War, post-conflict narrative, testimony, trauma Introduction Nepal had been a site of some of the bloodiest conflicts in the recent past including many invisible wars, visible ethnic conflicts and protracted conflicts in many hinterlands. Mass displacement, attack on civilian populations, mass losses of homes and belongings, amputations, child soldering and rape had typified in many parts of Nepal. Even following the signing of a ceasefire, the environment remained more *Dr. Pokharel has done PhD from Lumbini Buddhist University, Nepal and currently has been working as the Associate Professor of English at Saraswati Multiple Campus, Tribhuvan University, Nepal. Volume 10 (Special Issue) June 2020 Reading Trauma in History………… Pokharel 2 violent owing to the rise of banditry and crime. This situation undermined a sense of security that was a prerequisite for psychological well-being and building of peace in the country. The political and economic disenfranchisement of a large number of youths and other people enabled their participation in the armed conflict. It was grounded in an unpredictable mixture of poverty, poor governance, and fragile political and economic system. Different kinds of conflict and violence produced different patterns of psychological distress that would lead them to suffer from trauma. Rape and other forms of gender-based violence were also integral elements of armed conflict. Even among the combatants, the main actors in the conflict, those who survived gender-based violence showed great prevalence of mental health problems. The organized and prolonged armed conflict and its aftermath bring enormous psychological and social burdens to individuals who experience them. As such, for the last two decades, Nepal witnessed the suffering and the life threatening experience that caused individuals go through traumatic reactions, which is termed as 'post-traumatic stress disorder' and 'collective trauma.' These unhealed traumatic experiences may contribute to linger the ongoing cycles of violence and further thwart peace building efforts. The narrative written after the conflict and war would be a tremendously valuable tool for identifying the condition of people during and after periods of the violent conflict. The narrative genre and the voices serve as alternatives to portray their pathetic life they were compelled to lead along with their family and expose how violence affected the people. The post-conflict narratives let the reader know the suffering and understand the dynamics of the problem and to be moved to respond. Most narratives of the conflict have identified such linguistic devices that would help create the polarization between the victims and victimizers as protagonist and antagonist that would affect the understanding of the reader. Therefore, literary texts are fundamentally about human intention organized with the help of as much as possible intelligible anecdotes, humans or human-like characters to accomplish intentions generating a sequence of actions and reactions extended as a plot according to time period. Choosing literary texts for imbibing the past experience in written form is a way of entering psychological and physical spaces where the factors i.e. weaving plot, characters along with time period and past painful experience are drawn into complexity and can be retrieved through creative reconstruction of the importance phenomenon – with the help of mind or psychology. Maya Thakuri’s “The Descending Mountain,” is a post-conflict narrative which is written about an event that might have happened during the war. It has been analyzed to bring a fore how much the war was destructive to human being and how much traumatized people had been and how a post-conflict narrative can be a medium to portray the history. Volume 10 (Special Issue) June 2020 Molung Educational Frontier 3 Theoretical Discussion Writing trauma in History The post-1990 Nepali polity was expected to look upon the underprivileged and down-trodden proletariat who were strongly responsible to bring political change in the nation. But it engaged in making governments with petty and selfish activities and corruption undermining the inherent role of the people. Having penetrated with the messy predicament, the elites or neo-elites remained in power and the ordinary people remained aspirants for changes in their lives and looked forward to sudden or immediate vicissitudes. In such politically aggravated condition, mostly of marginalized and disappointed people, the radical communist parties i.e., the Communist Party of Nepal (Maoist Centre) and other small fringes raised the voices of the voiceless showing the demerits of democracy and dreams of being republicans. Aditya Adhikari (2014), in this regard, delineates, “To the communists in the Unity Centre, those early years of democracy confirmed that parliamentary democracy was a sham: they believed it could never bring about the necessary transformation of Nepali society making it necessary to wage war against the state and seize power” (p.15). Invoking the slogan of republican state, they started enlarging their organizations in different parts of the country especially in the hinterlands. It subsequently led them to raise weapons for their rights and privileges immediately starting a war against the state’s power, such as the police. On the one hand, parliamentary parties were not doing any significant works for the people and their underscored rights and privileges, on the other hand, disappointment against these parties and their apathy towards the nation’s pre-mature democracy was increasing incredibly. The king was in the mood to usurp the power making any feigns. The political turmoil remained in the nation for some years from 1991 until the royal coup in 2002, undermining the role of parliamentary power and their impotence in strengthening the democratic exercise. Lok Raj Baral (2006) further clarifies this situation, “This ambiguity, however, came to an end following the royal takeover of executive power in October and its further consolidation in February 2005” (p.255). The royal visits to the districts, directives issued, and a number of civil and military decisions taken by the king make it clear that absolute monarchy had made a comeback. Along with such a condition, the radical communist groups – the Communist Party of Nepal-Fourth Congress and the Communist Party of Nepal-Mashal merged to form the Communist Party of Nepal – Unity Centre, which would float a communist wing for election and other political activities to come in the eyes of people to “expose the bourgeois system” (p.260). They had been opposing the compromising deal between the king and Nepali Congress and United Left Front for the restoration of multiparty democracy calling it a betrayal of the people. Volume 10 (Special Issue) June 2020 Reading Trauma in History………… Pokharel 4 In 1994, the Communist Party of Nepal - Unity Centre split on the issue of launching an armed struggle in the country. This option was favoured by Puspa Kamal Dahal alias Prachanda opposing other factions led by Narayan Kaji Shrestha of Unity Centre, the Communist Party of Nepal - Fourth Congress and others. Prachanda’s faction later named as the Communist Party of Nepal - Maoist. On 4 February, 1996, in the leadership of Baburam Bhattarai, this party presented a forty - point demand to Nepali Congress-led Sher Bahadur Deuba government. As the demands were not fulfilled, it began the People’s War thereafter on 13 February, 1996 (p.261) that continued for about ten years taking the lives of more than fifteen thousand people, making millions of other people displaced traumatizing millions of others. Deepak Thapa and Bandita Sijapati (2012) state, “When Baburam Bhattarai submitted his demands on 4th February with the warning that an armed uprising would begin if the grievances outlined were not looked into, Deuba virtually ignored it and went off on a visit to India” (p.85). There is no evidence that the police were kept on alert during that period. The lackadaisical manner of the government and eagerness of the Maoist to instigate the war led the nation to destruction. For a glance upon the demands, one would be able to notice that even willing Prime Ministers would not be in the condition to fulfil them, let alone the intention of the agitating demonstrators.